“The announcement of the appointment of Bishop-elect Bolen to the diocese of Saskatoon brought me the joy one experiences when two of your best friends get to meet each other,” said Archbishop James Weisgerber of Winnipeg, a former bishop of Saskatoon, and a former pastor of Bolen’s. “Saskatoon is a wonderful Church, vibrant, generous, alive, and Don Bolen is a wonderful person, intelligent, faith-filled, deeply human. This is a marriage literally made in heaven.”

Saskatoon Diocesan Administrator Rev. Ron Beechinor said the appointment of Bolen is great news for the diocese of Saskatoon. “The Lord has done great things for us. We are filled with joy,” Beechinor said. “We are very fortunate. It’s a wonderful appointment.”

In choosing Bolen to be bishop of Saskatoon, the Holy Father has selected a gracious and deeply spiritual leader, said Archbishop Daniel Bohan of the Archdiocese of Regina.

“Msgr. Bolen has been truly generous in his service to the Church both in his home archdiocese of Regina and at the level of the universal Church in his years with the Pontifical Council for Promoting Christian Unity in Rome,” Bohan said. “I am confident will be welcomed gladly by the people of the diocese of Saskatoon. He will leave Regina with our warm congratulations and prayers.”

Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity greeted the news of Bolen’s appointment with “great joy and profound thankfulness” noting that Bolen’s strong faith in Christ, together with his vision and energy will equip him to lead his new flock in the diocese of Saskatoon.

Bolen said that he is honoured and humbled by the appointment, which brings with it many mixed feelings.

“I have heard wonderful things about the Diocese of Saskatoon, and while it is going to take a little while to get my mind around all that is involved in being a bishop, it will be a great privilege to serve there, and I look forward to all that lies ahead,” he said.

“At the same time, I am saddened at the thought of leaving the parishes of Balgonie, Pilot Butte and St. Peter’s Colony, and the generous and welcoming people of those faith communities. Likewise, the Archdiocese of Regina, its archbishops, priests and faithful, have nurtured my priesthood, giving me a home, constant support, and endless opportunities to learn and to serve. I treasure the many friendships in Christ which have nurtured me there and which I will carry with me.”

Bolen’s priestly, academic and ecumenical work has been marked by a passionate concern for Christianity’s dialogue with contemporary culture, and the need to “give an account of the hope that is within us as Christian community “ (1 Peter 3:15).

“Many in our day struggle with doubts, and there are no shortage of external challenges to our faith. But God is faithful, and the Holy Spirit is moving us to rediscover old and chart out new ways to give an intelligent, articulate and convincing account of our hope, our faith,” said Bolen.

The son of Joseph and Rose Bolen, Donald Bolen spent the first years of his life on a farm in a German Catholic area west of Gravelbourg. The family moved into the town of Gravelbourg after the death of his father in 1968, when Donald was seven years old.

After high school he studied English and Religious Studies at Campion College at the University of Regina, completing a BA Honours in 1982.

In 1986 he entered Saint Paul Seminary in Ottawa for the Archdiocese of Regina, eventually completing a B.Th., M.Th. and L.Th. through Saint Paul University. He was ordained to the priesthood Oct. 12, 1991.

In September 1994 he began doctoral studies at Oxford University in England, exploring theology of the agreed statements of the Anglican-Roman Catholic International Commission. Before he could finish the thesis, he was asked to take up a teaching post at Campion College, and was subsequently appointed to the Pontifical Council for Promoting Christian Unity for a five-year period 2001-2006, which was eventually extended to 2008, working in the area of relations with the Anglican Communion and World Methodist Council.

“Without doubt, the research into Anglican - Roman Catholic relations which was carried out at Oxford has been put to good use in my work in Rome, and I had the privilege of serving on the dialogue commission which was the subject of my research,” says Bolen.

In November, 2008 Bolen was awarded the Cross of Saint Augustine by the Archbishop of Canterbury for his service to relations between the Catholic Church and the Anglican Communion.

Bolen’s ministry assignments in the Archdiocese of Regina have included associate pastor at St. John the Baptist Parish in Estevan, administrator at Church of Our Lady, Moose Jaw, as well as at parishes in Milestone and Lang; and priest moderator of Paroisse St. Jean Baptiste, Regina. He has served as a faculty member in the department of Religious Studies at Campion College, teaching courses in Christology, Contemporary Christianity, and Ecumenical Dialogue, as well as an introductory courses in Religious Studies, and Religious Studies Methodology. He has served several years as chair of the archdiocesan Ecumenical Commission, and since August has served as vicar-general in the Archdiocese of Regina.

From January to May of this year Bolen also held the Nash Chair in Religion at Campion College. He is an Associate Priest of the Madonna House Apostolate, and an Oblate of St. Peter’s Benedictine Abbey in Muenster, Saskatchewan.

Mennonite World Conference was also invited to participate. Alfred Neufeld of Paraguay, who is the chair of MWC’s Faith and Life Commission, represented MWC. He made the long trip to the beautiful setting in the Mediterranean Sea to hear what might be relevant for the global Mennonite fellowship.

“I was impressed about the seriousness of the theological discussion and the very earnest search for unity and agreement in theological issues. In Mennonite circles lately there is great hesitation about dogmatics and creedal discussions. But creeds and theology are the software according to which to a large extent churches tick. The search for unity in the body of Christ definitely also has to do with a search for believing and confessing together,” says Neufeld.

His comments are echoed by the opening words of Patriarch Bartholomew who stated, “Because unity is finally a gift of God, it demands a profound sense of humility and not any prideful insistence." His call to the "never-ending search" for unity of the church, also pointed out that it "is also an ever-unfolding journey."

Marianela de la Paz Cot, of the Episcopal Church of Cuba, described interchurch and interfaith dialogue as sources and meeting points of opposing views and potential polarization, but she argued that this provides “an opportunity to develop a deeper unity.”

The argument raised familiar questions on the issue of interfaith and interchurch dialogue: When must respect for others' beliefs give way to a prophetic critique of idolatry? At what point is faith in Christ compromised?

Neufeld comments, “I am sure that the three big topics of Faith and Order - moral discernment in the church, sources of authority, and the nature and mission of the church - are as relevant for Mennonites as for any other Christian denomination. Moral discernment on peace issues and gender issues has been a topic for decades for us. Till now we are far too humble to discuss forces of authority or even use the word 'authority.'

“Structural and sacramental unity do not seem to be key issues at this moment in the Faith and Order movement,” says Neufeld. Participants noted a tendency to give more space to an "ecclesiology from below" based on the concrete experience of "being church in a particular context" rather than describing the church theoretically "from above.”

Neufeld suggests that “reconciled diversity, humble recognition of the limitations of our own denominational convictions and traditions, as well as an appreciation for the gifts in history entrusted to the different denominations seems to be a way not to fear dialogue. The better dialogue partners are informed and convinced about their convictions, the more free they can speak with each other and to each other.”

Mennonites have things to learn from and contribute to gatherings such as the Faith and Order Plenary Commission as the themes are clearly relevant to our on-going task of being faithful to our calling as the church of Christ in the world.

***
Mennonite World Conference is a communion (Koinonia) of Anabaptist-related churches linked to one another in a worldwide community of faith for fellowship, worship, service, and witness.

The CRC has a long standing tradition of just war theology: war should be used only as a last resort for the defence of the weak and vulnerable who are unable to defend themselves, and military service to one’s country is an obligation because “government is a positive force in our society and divinely ordained,” said Adema – though duty to obey government is neither absolute nor unconditional, but subject to God’s law.

If any conclusion can be reached, it would be that the CRC practices “selective pacifism” (the use of weapons of mass destruction – such as nuclear weapons – is never just), while Mennonites do not justify the use of violence even when it promises to be redemptive.

Adema said that CRC adherents live in a tension: in one hand they hold a deep desire to “never want war,” and in the other hand they hold a desire to stand up for the weak and vulnerable – using redemptive, violent force by serving one’s country’s military if no other solution is evident. But, “If just war happens, we have not been effective agents of peace,” he acknowledged.

Seating arrangements for the 43 participants mixed Mennonites and Christian Reformists – and generated much passionate conversation when the participants were paired up and assigned the task of creating a Remembrance Day service palatable to both denominations. A common theme that emerged was that such a service would need to focus on lament for all war dead rather than honouring only those who gave up their lives in military service.

Position papers from each denomination were also presented. Herman Keizer, a theologically trained, retired military chaplain from Grand Rapids, Mich. and long time high level pentagon ethical advisor said, “... as we walk through some of our history on war and peace, we have gained a deeper appreciation of the peace churches and what they can contribute to our efforts to be peace makers,” citing a recommendation from a 2006 Synod calling for the CRC to work more closely with peace churches and learn from one another.

Keizer also noted doctrinal statements from a 1939 Synod which dictate that “... as a general rule, the orders of the government are to be obeyed,” and “... a Christian who cannot be certain that his government is waging war justly ought therefore to do as ordered.” Moreover, “in a sinful and imperfect world, it may even be necessary to submit to an unjust law.” But conditions that define the justified use of military force were surprisingly absent from the 1939 document, Keizer said. The 1939 document eschews both militarism and pacifism.

With a Purple Heart pinned to his lapel, Keizer advocated for a re-examination of attitudes and conventional weapons. “In WWII only 20% of the fighting force shot to kill, today that is up to 85%... We, the US and Canada, have trained and have fielded the deadliest and most lethal force in the history of war fighting. I am concerned because soldiers are more concerned with killing than being killed,” he said.

Helmut Harder, Emeritus Professor of Theology, Canadian Mennonite University, and former General Secretary of Mennonite Church Canada, presented a paper that addressed the question, of how Mennonites have responded to contemporary challenges on issues of war and peace, and how this has shaped and reshaped its identity. In a Q&A after the presentation, challenges to absolute pacifism were rewarded by Harder’s simple explanation that “extermination of life is always wrong.” Keizer’s and Harder’s papers can be found at www.mennonitechurch.ca/tiny/1198.

Christian Reformists would not disagree with Harder’s assertion that “We believe that peace is the will of God” and is most fully revealed in Jesus. However, exegetical differences showed fissures on how peace can be achieved; scripture citations, such as Jesus’ claim that he came to bring peace by the sword (Matthew 10:34), were filtered through both CRC and Mennonite lenses. Mennonites interpret this story as the suffering servant model: Jesus sought to bring peace be making himself a sacrifice of the sword, not by wielding the sword, while the CRC understand that the text does not forbid the use of violent force.

But just how far towards the Jesus model is it possible for humans to move? CRC theology intimates that this is a complex issue that requires a carefully nuanced response – a simple answer would not do it justice. But the hope is for ultimate and lasting peace, said Adema. Mennonites see it as a goal to ever strive toward.

The event inspired better understanding between the two denominations – and perhaps a renewed valuing of those who have different understandings of peace and how to achieve it. Many Christian Reformed members have very recent memories from World War II that continues to shape their thinking. Some Mennonites also share that story, but more are shaped by a collective 500 year history of migration prompted by violent religious persecution –illustrated when Janet Plenert Executive Secretary of Mennonite Church Canada witness, read excerpts from The Martyr’s Mirror.

Jeremy Segsto, a CRC representative in grade 12 at a Mennonite school said, “Before today I saw very different and distinct views of Christianity but they’re actually very similar and they’re exactly the same in the most important aspect of it in that we all have the same goal in mind.”

Herman Keizer expressed a desire to learn more about the Mennonite history and practice of conscientious objection to war, and could see “selective” conscientious objection as a possibility in cases where a war would be deemed unjust. “[This] is very disturbing for the government because it could mean they declared war and nobody showed up,” he said to chuckles from others.

Natasha Plenert, a Mennonite student at Canadian Mennonite University (CMU), observed that among her peers it was very easy for her to write-off people with non-pacifist viewpoints as being “pro-war.” “There’s a very big distinction to be made between not thinking war is wrong and thinking war is the right answer.”

Janelle Dykxhoorn is a CMU student who grew up in CRC schools and churches. “I found out today how much going to a Mennonite university has already changed my thinking. In the discussion we’ve had I felt like I was half Mennonite and half CRC.”

Both denominations led in common worship that framed the opening and closing of the day. Before adjourning for a communal supper meal, Adema reflected in his worship mediation that, “When I look in your Mennonite eyes, I see Christ looking back at me.”

In addition to outlining areas of longer-term work, the Commission committed itself to five immediate tasks:

1. to undertake a reflection on the Instruments of Communion and relationships among them;
2. to make a study of the definition and recognition of 'Anglican Churches' and develop guidelines for bishops in the Communion;
3. to provide supporting material to assist in promoting the Anglican Covenant;
4. to draft proposals for guided processes of ‘reception’ (how developments and agreements are evaluated, and how appropriate insights are brought into the life of the churches);
5. to consider the question of ‘transitivity’ (how ecumenical agreements in one region or Province may apply in others).

These tasks, which will be taken forward by working groups consulting electronically between meetings, aim to strengthen the unity, faith and order of the Communion.

An Episcopal election in Los Angeles, which remains to be confirmed or rejected by The Episcopal Church, took place during the meeting and was discussed by the Commission. It noted the words of the Archbishop of Canterbury that ‘the bishops of the Communion have collectively acknowledged that a period of gracious restraint in respect of actions which are contrary to the mind of the Communion is necessary if our bonds of mutual affection are to hold’. The Commission expressed the fervent hope that ‘gracious restraint’ would be exercised by The Episcopal Church in this instance.

Members of the Commission were enriched by sharing accounts of the life of the Anglican Church in each of their own contexts. The Commission also greatly valued an afternoon spent with the Archbishop of Canterbury, during which he shared his own vision for the work of the Commission and his hope that it might act creatively in addressing vital issues for the Church and the world.

Canterbury Cathedral sustained the Commission throughout the meeting through its ministry of prayer and hospitality. The Commission was also strengthened by sharing in daily Eucharist and in Bible study. The Commission is grateful for the hospitality of the International Study Centre and the Dean and Chapter of the Cathedral; of the Archbishop of Canterbury and the staff of Lambeth Palace; and of the Nikaean Club which hosted a dinner at Lambeth. The Commission also expressed its gratitude to the staff of the Anglican Communion Office.

The next meeting will take place at the end of November 2010 in Cape Town, South Africa.

Participants:

The Most Revd Bernard Ntahoturi, Primate of Burundi and Chair of Commission
The Rt Revd Dr Georges Titre Ande, Congo
The Ven. Professor Dapo Asaju, Nigeria
The Revd Canon Professor Paul Avis, England
The Rt Revd Philip D Baji, Tanzania
The Revd Canon Dr John Gibaut, World Council of Churches
The Rt Revd Howard Gregory, West Indies
The Revd Dr Katherine Grieb, Episcopal Church (USA)
The Revd Canon Clement Janda, Sudan
The Revd Sarah Rowland Jones, Southern Africa
The Revd Dr Edison Muhindo Kalengyo, Uganda
The Rt Revd Victoria Matthews, Aotearoa, New Zealand and Polynesia
The Revd Canon Dr Charlotte Methuen, England
The Revd Dr Simon Oliver, Wales/England
The Rt Revd Professor Stephen Pickard, Australia
Dr Andrew Pierce, Ireland
The Revd Canon Dr Michael Nai Chiu Poon, South East Asia
The Revd Dr Jeremiah Guen Seok Yang, Korea
The Rt Revd Tito Zavala, Bishop of Chile, Southern Cone
The Revd Joanna Udal, the Archbishop of Canterbury’s Secretary for Anglican Communion Affairs
The Revd Canon Dr Alyson Barnett-Cowan, Director for Unity, Faith and Order
Mr Neil Vigers, of the Anglican Communion Office.

Mandate of the Inter-Anglican Standing Commission on Unity, Faith and Order

The Standing Commission shall have responsibility:

• to promote the deepening of Communion between the Churches of the Anglican Communion, and between those Churches and the other Churches and traditions of the Christian oikumene
• to advise the Provinces and the Instruments of Communion on all questions of ecumenical engagement, proposals for national, regional or international ecumenical agreement or schemes of co-operation and unity, as well as on questions touching Anglican Faith and Order
• to review developments in the areas of faith, order or unity in the Anglican Communion and among ecumenical partners, and to give advice to the Churches of the Anglican Communion or to the Instruments of Communion upon them, with the intention to promote common understanding, consistency, and convergence both in Anglican Communion affairs, and in ecumenical engagement
• to assist any Province with the assessment of new proposals in the areas of Unity, Faith and Order as requested.

The CIDA-funded overseas program received matching financial support from KAIROS’ member churches, church-related organizations and other donors. Since 1973, KAIROS, and the church coalitions from which it was formed eight years ago, had received funding from CIDA to support partners working in regions experiencing some of the world’s most egregious human rights violations.

KAIROS' work is highly regarded in Canada and overseas. As the November 30th deadline approached, KAIROS member churches, its partners and other organizations had been writing Minister Oda to request that she approve the KAIROS contract which has been sitting on her desk since July awaiting her signature.

One of those letters came from a Colombian group, the Organización Femenina Popular (the Popular Women’s Group), which has been awaiting CIDA funding through KAIROS.

“As you know, we work in regions in Colombia where armed conflict has resulted in the denial of women’s basic rights. The economic support from KAIROS and CIDA permits us to implement programs which include legal and health services, community kitchens, and other humanitarian assistance that have saved many lives and given possibilities and opportunities to hundreds of women, mothers, wives, daughters, sisters and entire families,” Yolanda Becerra Vega, OFP Director General wrote to Bev Oda on Monday.

“In addition to the impact overseas, these cuts are a loss for Canadians,” says Corkery. “KAIROS educates Canadians across the country about Canada’s work for international development. Our work in Canada and overseas expresses Canadian values in upholding human rights, and is informed by excellent analysis of our partners in the Global South.”

The KAIROS contract that just expired received a positive audit and excellent CIDA evaluation this year. KAIROS submitted its new program proposal for 2009-2013 to CIDA in March 2009. It went through a lengthy approval process within CIDA up until the Minister’s level and has been waiting for approval from the Minister since July 2009.

The government’s decision comes a week after 57 people were massacred in politically motivated killings in the Philippines, including two lawyers from a human rights organization supported by KAIROS, and just days before Prime Minister Stephen Harper heads to China.

Media contact:
Adiat Junaid
Communications Program Coordinator
KAIROS: Canadian Ecumenical Justice Initiatives
(416) 463 5312, ext. 223
1 877 403 8933, ext. 223

www.kairoscanada.org

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